If Giorgio Agamben's concept of nudity is exactly understood as the opposite of concealment, or the removal of a veil, then his work Nudities also shows us the truth about inoperability. This philosophy is less interested in the laziness or sloth of humanity than in the continuation of human actions in the politics of the future. Modern politics is largely concerned with the lives of people everywhere. Not just their state of life, but their way of life. Privacy is changing dramatically in a world where a sovereign power can decide its own fate through the use of an exceptional scenario that bypasses citizens' rights and the laws intended to uphold those rights. Agamben's political vision is about how this happened and what solutions there are to adopt the previously extreme executive tactic to gain power over one's life and return to a place where political life does not interfere with natural life. In his work State of Exception, Agamben builds an understanding of the avoidance of laws in cases where it is necessary to maintain legal order, and of the blurry distinction between what should be considered legal and what should be considered illegal. Moving away from his more religious examples, he further criticizes the state of modern life. Law and the state differ in that the state can manipulate the law to suit its needs in governing a nation. Agamben seeks to theorize how the state of exception can be both inside and outside of law when he writes how “the state of exception is not a special kind of law; rather, as a suspension of the legal system itself, it defines its threshold or the concept of limit" (SoE 4). Its purpose is to highlight the fact that after a certain point,...... half of the paper......s. Agamben's state of exception, the difference between the rights of the citizen and his life, is decided by the sovereign (government of a state). The management of “bare life” is both a main purpose of the modern state-state. Agamben states: “Politics today is literally the decision concerning the unpolitical (the bare life of citizens)” (HS 173). His discussion sees modern politics as the development through which to incorporate the “bare life” of the marginalized within the political order of the citizen, but the means through which the exception, and homo sacer and its “ bare life”, become a modern experience. : «the decisive fact is that, parallel to the process whereby the exception becomes the rule everywhere, the sphere of bare life – which originally lies on the margins of the political order – gradually begins to coincide with the political sphere» (HS 9).